Alfred Edersheim was a Jewish convert to Christianity who wrote a massive multi-volume tome on the history of the Bible. From the preface: "THE period of Israel's history treated in this Volume has a twofold special interest: political and religious. Beginning with the later years of David's reign, when the consciousness and the consequences of the great sin of his life had, so to speak, paralyzed the strong hand which held the reins of government, we are, first, led to see how in the Providence of God, the possibility of a ...
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Alfred Edersheim was a Jewish convert to Christianity who wrote a massive multi-volume tome on the history of the Bible. From the preface: "THE period of Israel's history treated in this Volume has a twofold special interest: political and religious. Beginning with the later years of David's reign, when the consciousness and the consequences of the great sin of his life had, so to speak, paralyzed the strong hand which held the reins of government, we are, first, led to see how in the Providence of God, the possibility of a great military world-monarchy in Israel (comp. Psalm 18:43-45) - such as those of heathen antiquity - was forever frustrated. Another era began with Solomon: that of peaceful development of the internal resources of the country; of rapid increase of prosperity; of spread of culture; and through friendly intercourse with other nations of introduction of foreign ideas and foreign civilization. When it is remembered that the building of the Temple preceded the legislation of Lycurgus in Sparta by about one hundred and twenty years; that of Solomon in Athens by more than four hundred years; and the building of Rome by about two hundred and fifty years, it will be perceived that the kingdom of Solomon presented the dim possibility of the intellectual, if not the political Empire of the world. What Jerusalem was in the high-day of Solomon's glory is described in a chapter of this history. But, in the Providence of God, any such prospect passed away, when, after only eighty years duration, the Davidic kingdom was rent into two rival and hostile states. Yet, although this catastrophe was intimated by prophecy - as Divine judgment upon Solomon's unfaithfulness - there was nothing either abrupt or out of the order of rational causation in its accomplishment. On the contrary, the causes of this separation lay far back in the tribal relations of Israel; they manifested themselves once and again in the history of the Judges and of Saul; made themselves felt in the time of David; appeared in that of Solomon; and only reached their final issue, when the difficult task of meeting them devolved upon the youthful inexperience and misguided folly of a Rehoboam. All this is fully explained in the course of this history. After their separation, the two kingdoms passed, in their relations, through three stages, the first one of hostility; the second one of alliance, which commenced with the reign of Jehoshaphat and of Ahab, and ended with the slaughter of the kings of Judah and Israel by Jehu; and the third again one of estrangement and of hostility. Of these three periods the first is fully traced, and the beginning of the second marked in the present Volume. From the political we turn to the religious aspect of this history. It was indeed true that the empire of the world was to be connected with the Davidic kingdom (Psalm 2.) - but not in the sense of founding a great military monarchy, nor in that of attaining universal intellectual supremacy, least of all by conformity to the ways and practices of heathen worship, magic, and theurgy. The exaltation of Zion above the hills and the flowing of all nations unto it, was to be brought about by the going forth of the Law out of Zion, and of the Word of Jehovah from Jerusalem (Isaiah 2:2, 3). This - to confine ourselves to the present period of our history - had been distinctly implied in the great promise to David (2 Samuel 7.); it was first typically realized in the choice of Jerusalem as the City of God (Psalm 46; 48; 87.); and further presented in its aspect of peace, prosperity, and happiness in the reign of Solomon (Psalm 72.) to which the prophets ever afterwards pointed as the emblem of the higher blessings in the Kingdom of God (Micah 4:4; Zechariah 3:10, comp. with 1 Kings 4:25). But the great work of that reign, alike in its national and typical importance, was the building of the Temple at Jerusalem. This also has been fully described in the following pages."
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